西方合論 4.20

4.20

(Answer: 'This merely explains the direct-cause buddhadhātu. Yet when speaking of the direct cause, does only the Tathāgata possess it? The nature of sentient beings is also like this. However, sentient beings are obstructed by karma; when others suffer, even if one goes to them in person, one is still unable to save them, how much less could they be spared without going? The teachings state that bodhisattvas above the eighth bhūmi bring benefit the moment their names are called, because their discriminative karma is exhausted—it is naturally so by the principle of Dharma. Thus Master Dushun hung a single shoe on his gate, and for ten years no one stole it; he himself said: "For many lives I have not committed the karma of theft, hence I obtain such a retribution." In the Song dynasty there was a certain Zou Tuotuo; whenever someone saw his face, calamity immediately befell them. In recent times there was a certain consort who was exceedingly poor; whatever her hands touched was instantly ruined and discarded, so that she could not sustain herself. Is this not caused by the karmic power of many lives? The power of the Buddha's roots of good appropriately receives such a retribution; it is not at all surprising.')